Shloka 27

Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention

Devanagari script

भवान्विष्णुर्भवान् रुद्रो भवानेव पितामहः भवानादिर्भवानन्तो भवानेव वयं विभो

Transliteration

bhavānviṣṇurbhavān rudro bhavāneva pitāmahaḥ bhavānādirbhavānanto bhavāneva vayaṃ vibho

Translation

నీవే విష్ణువు, నీవే రుద్రుడు, నీవే పితామహుడు (బ్రహ్మ). నీవే ఆది, నీవే అంతం; హే విభో, మేము కూడా నిజంగా నీవే.

Word by Word

• bhavān: you

• viṣṇuḥ: Viṣṇu (the all-pervading preserver)

• bhavān: you

• rudraḥ: Rudra (the dissolver)

• bhavān eva: you alone

• pitāmahaḥ: Pitāmaha/Brahmā (the grandsire, creator)

• bhavān: you

• ādiḥ: the beginning/first cause

• bhavān: you

• antaḥ: the end/consummation

• bhavān eva: you alone

• vayam: we (the gods/beings)

• vibho: O mighty all-pervading one

Speaker

A deity or exalted devotee addressing Shiva (as narrated by Suta in the Linga Purana’s dialogue framework)

Characters & Entities

• Shiva
• Vishnu
• Rudra
• Brahma

FAQs

What is the importance of this verse in the context of Linga worship?

It grounds Linga-worship in Shiva’s all-pervasive sovereignty: the Linga signifies the one Pati who appears as the functions of creation (Brahmā), preservation (Viṣṇu), and dissolution (Rudra), making worship a direct approach to the Supreme.

How does this verse describe the nature of Shiva (Shiva-tattva)?

It presents Shiva-tattva as the beginning and end of all manifestation and as the inner reality behind the Trimūrti—affirming that all powers and identities are contained in, and dependent upon, the one all-pervading Lord.

What ritualistic or Yogic practice is highlighted here?

The key practice is contemplative recognition (bhāvanā) central to Pāśupata-oriented devotion: meditating on Shiva as the all-pervading Pati dissolves pasha (bondage) and stabilizes single-pointed worship of the Linga.